which does not imply the
allness of God"; we reply that there is no sane and sober theology
which will not feel called upon to challenge this fundamental error.
God, immanent in the universe as life and energy, is not the universe;
man, the partaker of the Divine nature, indwelt by the Spirit of God,
is other than God. These are commonplaces, truly; yet in the presence
of more than one contemporary movement aiming to set these basal truths
aside--truths whose acceptance or rejection involves far-reaching
issues in faith and morals--there may be some excuse and even some
necessity for reiterating them so persistently and at such length as
has been done in these pages.

Man is inalienably akin to God--man is everlastingly other than God;
upon this note we are content to close. In that fact we have, not only
the ultimate explanation of the phenomenon of religion, the ultimate
foundation of ethics, the ultimate ground of the felt need of
salvation, but also the ultimate hope of immortality--that reasonable
hope, expressed by the Hebrew seer for all time in words of sublime and
intuitive insight: _Art not_ THOU _from everlasting, O Lord my God,
mine Holy One_? WE SHALL NOT DIE.

[1] _First and Last Things_, pp. 80, 238.

[2] Ballard, _Christian Essentials_, pp. 10-12.

[3] _The Riddle of the Universe_, p. 72.

[4] _Life Everlasting_, p. 85. To the same effect is Huxley's
statement declaring that while he would "neither affirm nor deny the
immortality of man," immortality itself struck him "_as not half so
wonderful as the conservation of force or the indestructibility of
matter_."

[5] _Man's Destiny_, by John Fiske, pp. 114-116.

[6] Cp. Illingworth, _Divine Immanence_, p. 8.

[7] _The Riddle of the Universe_, p. 7.

[8] _Op. cit._; see ch. vi., _passim_.

[9] See the _Hibbert Journal_, April 1908, pp. 565-567.

[10] _Divine Immanence_, p. 39.

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